As I pen this piece, media outlets are reporting that negotiators are currently meeting in Paris to discuss the release of Israeli hostages in exchange for prisoners and a four-month ceasefire. In last week’s column, we explored the obligation of soldiers to recite Birkat HaGomel upon returning home. What blessing should be recited following the release of hostages?
Matir Assurim
Following the initial release of some hostages in October and November, a number of media personalities on Israeli television and radio recited the blessing of “Matir Assurim” (Who releases the bound) with Hashem’s name. While well-intentioned, the choice of Matir Assurim was not correct.
Listing the blessings one makes each morning, the Talmud (Berachot 60b) instructs, “When one straightens and sits up he says, ‘Baruch matir assurim – Blessed are You Who releases the bound.’” The Abudarham (Birkot HaShachar) explains that the blessing of Matir Assurim was instituted by Chazal to thank Hashem for releasing the limbs of the body, which were “bound up” all night while one was sleeping. Others explain that while asleep, one is likened to a prisoner in his home (Siddur Rabbeinu Shlomo of Worms). But the blessing was never intended to refer to the release of prisoners or hostages. Reciting the blessing of Matir Assurim in situations other than Chazal intended would be a beracha l’vatalah.
Birkat HaGomel
As we discussed last week, according to most poskim, Birkat HaGomel is recited by one saved from any imminent danger.
Following the dramatic and miraculous Operation Jonathan in 1976, when Israeli commandos heroically freed 102 hostages being held at Entebbe Airport in Uganda, Rav Ovadia Yosef was asked what blessing the freed hostages and their loved ones should recite. Rav Ovadia ruled, “Without a doubt those freed are obligated to thank Hashem with the blessing of HaGomel for their redemption…” (Yechave Da’at 2:25).
While the Rema rules that one may also recite Birkat HaGomel if he or she was concerned for the welfare of a friend or family member in grave danger, and is happy that now they are safe (See Darkei Moshe, Orach Chaim 219, and Rema, Orach Chaim 219:4), Rav Ovadia cites many poskim who disagree, as “Safeik berachot l’hakel,” meaning we err on the side of caution and are lenient when there are doubts surrounding whether a blessing should be recited. According to Rav Ovadia, family or friends of the hostages would not recite HaGomel upon their release. Instead, Rav Ovadia instructs family and close friends to recite the blessing of Shehecheyanu.
Birkat Shehecheyanu
The Talmud (Berachot 58b) instructs: One who sees a friend after thirty days recites the blessing of Shehecheyanu. After twelve months, one recites Mechaye Meitim. But just who is this blessing reserved for?
Tosafot (ad loc., s.v. haro’eh chaveiro) quotes the Ri, who limits making the blessing of Shehecheyanu to one seeing a very close friend. This is also the position of the Rashba, Rosh, and Rabbeinu Yonah. According to the Vilna Gaon, this is illustrated by an incident the Talmud relates: “Rav Papa and Rav Hunah, son of Rav Yehohshua, were walking along the road together. They met Rav Chanina, the son of Rav Ika. They said to him: ‘Since we saw you, we will recite two blessings over you: Blessed is He who gave of His wisdom to those who fear him, and Shehecheyanu’” (Ibid.). According to the Vilna Gaon, they recited the blessing of Shehecheyanu upon seeing Rav Chanina, as he was their close confidant (See Bi’ur HaGra to Orach Chayim 225:1).
The Shulchan Aruch (Orach Chayim 225:1) rules: “One who sees a friend after thirty days says Shehecheyanu. After twelve months he recites Mechaye Meitim. And this is [only] when he is very beloved to him, and he is happy upon seeing him.”
As the blessing of Shehecheyanu is reserved for moments of great joy, it is appropriate only for close friends.
But with modern means of communication – phones, email, WhatsApp, FaceTime, Zoom, etc. – it’s very possible that one will have “seen” or at least heard from his or her friend within thirty days. According to the Mishna Berurah, one who was in written contact with the friend or was informed of the friend’s welfare by others would not make the blessing of Shehechiyanu, as we invoke “Safeik berachot l’hakel” (Orach Chayim 225:2).
While the Aruch HaShulchan admits the blessing of Mechaye Meitim would not be made by those who were in contact with the person, he explains that the blessing of Shehecheyanu is not about knowledge of the wellbeing of one’s friend, but rather the mere joy upon seeing a close friend face-to-face (Orach Chayim 225:2).
In another teshuvah, Rav Ovadiah rules that even if they were in contact over the telephone, one may still make the blessing of Shehecheyanu upon seeing his or her friend after thirty days have elapsed (Yechave Da’at 4:17). However, in a footnote he writes that he is in doubt as to whether one who saw his or her friend on television would make the blessing.
But today, many have the custom not to recite the blessing at all. Reciting Shehecheyanu when seeing a friend after thirty days is not a formal requirement (chova) but instead optional (reshut). In addition, the very nature of the blessing of Shehecheyanu is subjective. When one is happy, he recites the blessing (See Bach, Orach Chayim 29). For some, that subjectivity is a concern.
As there may exist a doubt whether the individual is indeed a close friend or not, or whether one really feels a true sense of joy when seeing the individual, the custom developed not to make the blessing at all, as we are lenient when in doubt concerning blessings. (See Yosef Ometz 1:451; Chessed La’alafim, Orach Chayim 225:15; Ben Ish Chai, Vol. 1, Ekev 14; Halichot Shlomo 23:12).
The story is told that Rav Refael Kook, the rabbi of Tiveria for many years, once visited Rav Velvel Soloveitchik, the Brisker Rav of Jerusalem. Rav Refael asked if he can recite Shehecheyanu upon seeing his friend, Rav Velvel. Rav Velvel answered that the custom is not to make the blessing. But Rav Refael persisted and asked, “If I can make a blessing on a new fruit, why not when seeing a friend?!” Rav Velvel explained that there is an inherent joy when eating a new fruit. It’s objective. But when seeing a friend, it’s subjective, nonspecific, imprecise. Therefore, Rav Velvel explained, the custom today is not to recite the blessing of Shehecheyanu when seeing a friend after thirty days.
Many poskim – among them Yosef Ometz, the Pele Yo’etz, Eshel Avraham, Ben Ish Chai, and Rav Shlomo Zalman Auerbach – agree with this reasoning and rule that the custom today is not to make the blessing. Or, at the very least, not with “Shem u’malchut,” Hashem’s name. Some, however, allow for exceptions, like seeing family or an especially close friend, which objectively creates joy.
While the Aruch HaShulchan acknowledges that “nowadays we are very lenient with this blessing,” he concludes that one “who has pleasure when seeing [his friend] and is very happy – and all the more so if it’s a son and father or father and son or brothers and the like – must make the blessing” (Orach Chayim 225:3).
Writing about the hostages freed during Operation Jonathan, Rav Ovadia too acknowledges that today the prevalent custom is not recite Shehecheyanu when seeing friends, but ruled, “As the hostages were in mortal danger and their family and friends were very worried about their safety, and there is no doubt that there is great joy upon seeing them free and safe, if thirty days have past since they have been seen last, it is proper to recite Shehecheyanu with Hashem’s name” (Yechave Da’at 2:25).
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Following months of captivity in Gaza, it is certainly appropriate for freed hostages to recite Birkat HaGomel for their salvation, and for their friends and family to recite the blessing of Shehecheyanu, expressing joy and gratitude and giving thanks to Hashem for the gift of being able to be together once again.
May Hashem bring them all home speedily and safely, amen.
